華嚴經探玄記 5.108

5.108

第十一答所為境界不虛。於中初結前；從「菩薩如是安住」下生後，於中三，初總、次別、後結。總中三：初語業不空；二「彼菩薩」下身業不虛，謂所作不謬是也；三「如是一切」下意業，智慧迴向不虛。二別中三：初法、次喻、後合。法中，初標、次列、後結。列中，初五明自依正嚴、後五明法攝生嚴。前中初三，三業即正報嚴。次二依報嚴，於中初明土離染，謂受用此土，長道滅惑故也；後明土具淨德，謂常有光明故也。後五，一攝勝眾；二示神力令生信；三授聖教令生解；四化現成佛。謂涅槃者，此非是圓寂之義。梵云泥畔，此名化也，是此所用，故應云化地嚴，謂是現化處故也。五量機授法。餘結可知。喻合亦可知。上來答初問竟。

Eleventh, the answer regarding the objective realms engaged in not being in vain. Therein, first is concluding what came before; from 'The bodhisattva abiding thus' downward introduces what follows, which has three parts: first, general; next, specific; and finally, the conclusion. Within the general, there are three parts: first, verbal karma is not empty; second, from 'that bodhisattva' onward, physical karma is not in vain, meaning what is done is unerring; third, from 'all such' onward, mental karma: the dedication of wisdom is not in vain. Within the second, the specific, there are three parts: first, dharma; next, metaphor; and finally, synthesis. In dharma, first is the statement, next the enumeration, and finally the conclusion. In the enumeration, the first five clarify the adornments of one's own primary and environmental rewards; the latter five clarify the adornments of gathering beings through the Dharma. Among the former, the first three are the three karmas, which are the adornments of primary reward. The next two are the adornments of environmental reward; therein, the first clarifies the land being free from defilement, meaning experiencing this land fosters the path and extinguishes afflictions; the latter clarifies the land being endowed with pure virtues, meaning there is constant radiance. Among the latter five: 1. Gathering superior assemblies; 2. Displaying supernormal powers to induce faith; 3. Imparting holy teachings to induce understanding; 4. Manifesting transformation into a Buddha—as for nirvāṇa, this does not have the meaning of complete quiescence. In Sanskrit it is *nibbāna*, which here means transformation; this is how it is used here, so it should be called the adornment of transformation grounds, meaning the place of manifesting transformations; 5. Dispensing the Dharma according to capacities. The rest of the conclusion can be understood. The metaphor and synthesis can also be understood. Up to this point, the answer to the first question is concluded.